Discretion Part Deux

durvasa

In our previous essay, we discussed how Discretion is the Better Part of Valour. Without having the discretion to know when to fight and when not to fight, what to say and what not to say, when to speak it and when not to speak it, defeat is guaranteed. Those whining about why there isn’t a Civilizational Renaissance yet would do well to implement corrective action first. That is why, the merits of a rote-memorisation education extend only to communicating knowledge, not communicating wisdom. Wisdom means having the judgment to know when to apply and when not to apply. It means having the discretion to know how to apply and how much to apply. All this comes from Niti. In fact, Discretion is often translated as Suniti, meaning “Good policy”.

Discretion means attempting to understand not only your needs and your svadharma, but society’s needs and the situation around you. That was why we used the example from the Puranas about Durvasa. Filled with caste pride, Maharishi Durvasa berated the Kshatriya King Ambarisha who was doing a fast (upavaas) for society to end a famine. When Durvasa attempted to curse Ambarisha, Vishnu’s Sudarshana Chakra appeared and chased Durvasa. It was only after Durvasa begged for pardon from Ambarisha that Lord Vishnu called back the Chakra. The Puranas do not exist to contradict the Vedas, but rather, contextualise them so we understand how the rules and the Dharma that emanates from the Breath of Brahman are to be applied. The Moral of the Story is, none are above Dharma, not even Maharishis, and Discretion helps us understand this.

ambarisha

Discretion even extends to not only what to speak but how to speak it—a perennial ailment for Indians.When everything is communicated in hyperbole (exaggeration/over the top language) who will take you seriously? “ohhh, they deshtroyyed us. Oh they are the beautiest. Oh vee always losted”. Have a freaking sense of proportion! Moderate your language and explain your position; otherwise, no one will ever take you seriously let alone respect you. Above all, this is required to ensure self-respect.

When there is failure to prioritise, there is failure to be proportionate. Paleo-puritan, ultra-conservatives staunchly against inter-caste marriage continue to fail to differentiate between inter-caste and inter-religious. If both are viewed as “equally immoral” then clearly there is something wrong with your priorities. Ask yourself if some aspect of your understanding of Dharma might be better preserved under one versus the other. It is one thing to say you are against varna samkara, another to say inter-caste is the same as inter-religious or inter-national. Determine which contravenes your society more.

Similarly, idiots on the Left who claim that right to equality extends to “non-Indians as much as Indians”, clearly have a problem understanding the difference between those with millennia of connection to Indic Civilization, and those who just happen to hold Indian passports (when it was required by law on account of their spouse’s prime ministership).

When discourse becomes mere competing hyperbolics, argumentative atisayokti takes us to the bottom of the barrel.

This tendency to hyperbole has even resulted in needless self-flagellation where none is required—in part due to ignorance, but in part due to stupidity. While all other cultures tend to interpret ambiguity in history in their own favour, we’re the only people who consistently convert/interpret victories as defeats. An odd, masochistic pleasure is taken to reduce our own accomplishments. Victorious kings are themselves made to look the opposite, precisely to satisfy some inner sanctimonious need for “Fairness.”, “Give them a chance.”, “They should win sometimes too.” “A mother gives extra love to her youngest”.

Such nonsensical nostrums over logic are what pave the way to self-destruction. Bharatiyas are the only people who consistently mediate between their enemies and their own people—setting themselves as holier than thou arbiters, rather than advocates for their own just causes. Perhaps that is precisely why no other people on the planet stupidly advocate for causes of foreigners who treat their own people like trash: “Gaza! Syria! Italian marines!”. Such sanctimonious charlatans claim to follow their conscience, but they are merely following fashionability. If charity begins at home, so does justice.

How many times have perfectly rational tweets been ruined by the Indian inability to avoid hyperbole by missing out on le mot juste? Education and information distribution is not merely vomiting of knowledge in the most exaggerative manner. It is also about phrasing it correctly so that people will not only comprehend it, but apprehend it in the right frame of mind. This proclivity is of course complemented by the corresponding fixation on the smallest, most irrelevant detail. Rather than focus on the big picture, they have an obsession with the small picture. Being spoiled brats, even the information has to be communicated exactly how and when they want it—otherwise they reject it, whatever the importance. “My mummy made it for me like this only” is the driving consideration for our Mummy-approved egos.

Someone once said,”most people think with their brains, Indians think with their hearts”. Now we know why Bharatiyas lack discretion. If you think with your heart/sentiment/emotion, how can you ever make a sound judgment or good decision? If you don’t have the sense to keep team unity, how will you ever defeat your united enemy? What is the point of reading the Panchatantra if you don’t apply its Niti?

This is directly from Acharya Vishnusarman’s Mitra-Sampraapti (The Gaining of Friends [and value of collaboration]).

panchatantracover

Furthermore, those obsessed with tradition forget teleology. Tradition for its own sake leads to hidebound and recalcitrant thinking. Tradition wedded to the Truth, however, is focused on the practical—that is why our real Acharyas in Agraharas and Mathas practice their traditions and rituals. No tradition can survive that does not first ask what the truth is—even if it contravenes tradition. The next question should be how do we protect our society and restore Dharma? What are the specific teams, strategies, tactics, etc. that are required to achieve these objectives? Who is competent to achieve these? It is only at the very end does the question of caste even come up, if at all. For the casteist, however, every line of inquiry begins with “What is your caste?

Many, both young and old have taken to thinking that being an “Argumentative Indian” is a badge of pride. Stubbornness and debate as entertainment have become ideals and pastimes.

Traditional Brahmanas are forbidden from power, but may serve as advisors or bureaucrats. Kshatriyas are prevented from appropriating priestly power to prevent tyrannies. Merchants are barred from ruling in order to prevent what we have now. Dharma prohibits centralisation of power—so why do we have upper castes today aspiring towards Plutocracy or Papacy?

Austerity is not the price for political power. Austerity is the test for MORAL power. It is not “philognosis” that forged our society (even in Vedic times) but philosophy— the love of wisdom. It is why visiting Ancient Greeks would remark that Indians were the wisest of all races, due to the wisdom of their philosophers (read: Brahmanas). Where is such wisdom today? Our “founding fathers” weren’t poodles performing mental tricks in maths and memory while pretending to be chankian experts in “strategery”.  It is love of wisdom and love of Truth, not love of mere knowledge or mere learning or mere science that defined our society. Discretion ultimately comes from judgment. And both of these ultimately lead to wisdom.

In our article on the Origins of Stupidity we provided the famous quote “Deficiency in Judgment is properly that which is called Stupidity”. If that is indeed the case, then we offer the corollary: Proficiency in Judgment is properly that which is called Buddhi. One who is proficient in judgment has wisdom. Those who have not yet mastered the Panchatantra, have no business citing the Arthasastra and Hitopadesa.

Panchatantra, T.1, s.136: “An act is not so well-accomplished by means of weapons, elephants, horses or infantry…as when done by means of wisdom” [3, 53]

Make no mistake, Bharatiyas and Hindus in particular, are not cowards. They will fight to the bitter end when obvious, immediate, and declared threats to life, limb, livelihood, and family are involved. But they have become moral cowards, and are rightly criticised for being unable to see beyond their own noses. Rather than resolving to correct or even punish the instigator, they blame the person defending himself. “Why do you fight? He is like this only. You must have done something too. Well he says the same about you. Truth is somewhere in the middle”, and a laundry list of other clownish cliches are emitted from the self-same supercilious and blubbering baboos.

This takes another dimension when family or even caste is involved. Rather than justice for my friends and full extent of the law for my enemies it is: “No, he is one of ours, he can do no wrong”. Why, you ask? Because the protections of a racketeering outfit will then be extended when he’s in the bind. Perhaps, therefore, it is unsurprising that we live in an age where godfathers, mobsters, and dalals of all shades are celebrated, after all, do they not operate the same way?

That is why Yuyutsu and Vibhishana are honoured. They were not “traitors” as our post-modern pill poppers assert, but in fact, recognised that their own brother was in the wrong, and were trying to save their people from harm. Each did everything he could to convince his brother to do the right thing, and when he recognised that their “enemy” was no foreign invader but the very epitome of Dharma, that was when he switched sides. That is why Satya and Rta matter infinitely more than Rna ever could.

Our previous Post also discussed the dangers of casteism from ALL castes. Whether it is non-brahmin against Brahmin or Brahmin on non-brahmin—casteism is casteism. While the specific example of Sri Annamacharya’s struggle was used, another example from a different caste was provided to demonstrate that the correct way to fight casteism is not to cowardly sit on the sidelines and watch for the winner…or worse, chastise the fellow who is merely defending himself. Rather, it is for true patriots and true dharmikas and true rashtra-rakshakas to publicly criticise and shut down own side casteists.

That is how casteism is defeated. Not through a one time, one-line, emotional outburst, but through consistent education on what real Dharma is, what real Varnashrama Dharma is, or at the very least what real desa-bhakti and rashtra-bhakti is. Naturally the example I used came from Andhra, where an entire caste was demonised by the atrocity literature of, per Rajiv Malhotra’s studies, Breaking India forces. But instead of all the castes coming together to swear blood vengeance against those who demonised a fellow Telugu, or a fellow Indian, they all only continue to play into the hands of those foreigners who seek to destroy them all, one by one.

If you can’t correct your prejudices, at least have the sense to shut up and stop poisoning the discourse. If you don’t have the sense to shut up and stop poisoning the discourse, then stop participating where you only damage your state, your community, and your own individual interests. People like you are rashtra and desa-drohis, no matter what vaunted lineage of Rishis or Rajas or Nayakas you may come from.

Let me reiterate that no community that has ever wielded any power can boast of its nose being squeaky clean. Frankly, credible allegations can be made against all parties if one goes far enough back in history. But the point isn’t to use history to tear each other down, but rather, to bring ourselves up and inspire us to come together to tackle common enemies. Here is an entire foreign produced piece of Orwellian drivel that ironically demonises both the same Brahmins and the same descendants of the Nayak communities.

Therefore, get this into your allegedly high iq, yet so obviously thick, head: It is not “foreign saab will help me tackle my local enemy” it is “foreign saab wishes to tackle both me and my fellow vidyarthi“. So who then is the real enemy? The local rival or the foreign imperialist who will not only enslave you both but also destroy your common culture?

The response to the outsider shouldn’t be “thank you for showing us the mentality, and taking our side”. Rather, it should be “who the bloody hell are you to meddle?”. But what can be expected from a nation that stupidly accepted an uneducated european bar-maid as de facto ruler for 10 years, less than 60 years after formal Independence from Europe? I’m not here to weigh whether the allegations against a certain now-regional party are true. I’m only here to say that if you think they are true, what should be the answer? Seek foreign intervention to break your state into tiny pieces so each caste can have a piddly fiefdom to exploit under common European or Middle Eastern slavery? Or is the answer to take power like real men and win the election. For all the morons who like to quote the puranas in public while laughing at their inapplicability in private, here’s what Bhishma himself said on the field of the Kurus, thousands of years ago:

In a democracy, wars are won by election. So fight and win the election if you have the manhood, rather than whine and demonise a caste and destroy a state. Remember, not so long ago, another caste was demonised in south India, with tragic results in Andhra’s neighbouring state to the direct South. So if the target is whatever the leading community of a state or country is at the moment, why do you stupidly play into the hands of the slanderer? Andhra Pradesh was saddled with disproportionate debt after bifurcation. Who was it that said “at all costs?”, was it a member of this currently leading community or a foreigner? Isn’t it even more idiotic when an alleged nationalist supra-party institutions continue to play boastfully “chankian” but blatantly obvious and underhanded politics in fanning movements to further split a state?

This leads to the next point. When individual communities are idiotically raised to believe their well-being comes from kicking communities below them, isn’t it only natural that motivated foreigners (like the British East India Company) will use this to play one against the other? Aren’t good relations more important than public superiority complexes? Are you so stupid that you hate your brother more than you love your own freedom? Our Kali Yuga ancestors were…are you any different?

There is an old saying: Fool me once, shame on you, fool me twice, shame on me. How many times will stupidly and stubbornly selfish Indians play into the hands of those who wish to destroy them? That is the value of “shut up”. Shut up and avoid making a celebrity out of the first foreigner who says something pleasant to you. This doesn’t mean xenophobia, as there are some genuine well-wishers of India in foreign lands, but prudence and discretion dictates that charity begins at home and patriotism protects the home. Clownish Adarsh Liberals may mouth the mealy-mouthed cliché “Patriotism is the last resort of the scoundrel”. But if that if that is the case, “globalism is the last resort of the stupid”. Be a good global citizen by being a good local citizen. Be a good national citizen by being a good state citizen. And be a good family person, by being a good individual person. This is done not only by rejecting selfishness and stupidity, and casteism and casuistry, but by using the practical dharma, the common dharma, the saamaanaya dharma to fix your common problems and maintain good and just relations between castes and communities.

The viciousness casteists demonstrate to their intra-dharma rivals puts to shame their cowardly opposition of the genuine shatrus of Satya. Hypocrites to the core, they wring their hands at the heavens asking for Divine succour, while doing everything they can to intimidate, sideline, and oppose those are doing what they can to revive Culture and Dharma. They pick fights with teammates and befriend subversionist enemies, taking their dubious counsel, even anointing them “Acharya”. Instead of working as teams, they form cliques designed to self-congratulatorily tom-tom their alleged knowledge, all while assisting the cause of adharmikas, like useful idiots. This is the cost of Ego.

They will even attack good, conscientious members of their own caste who propound correct dharma and expose their hypocrisy. When faced with evidence of misbehaviour, rather than accepting that all societies have done good and bad, the casteist himself decries opposition to him as “casteism”, all while absolving his own caste of any past misbehavior due to “no true Scotsman” fallacies. Allegiance to the supra-party institution or political ideology of his choice becomes more important than Dharma (whatever he may say or publish in public).

Despite these (and prior) entreaties, I know there is a dedicated group of gyaanis who will go to any length to contest what I have said in my previous article, and will continue to twist not only Varnashrama Dharma, but Vaidika Dharma and Itihaasa itself in order to gain influence, fame, and power. So, rather than respond directly, here is my response:

Let me begin by first distinguishing between traditional astika Brahmanas (many of whom dutifully live in mathas and agraharas and who should be respected) from a band of casteists who happened to be born as “Brahmins”. Traditionalists are not casteists; they simply follow ancient varnashrama dharma. But those living material lives in the modern world have some Brahmanas who genuinely have the interests of all sections of society at heart, and some “Brahmins” by accident who abuse the privilege of birth to further their prejudiced caste agenda and defend their private misbehaviour. They advance asinine and avaidika theories like Aryan Invasion Theory in direct contradiction of actual Vedic Acharyas who live the traditional way and actually have valid traditional knowledge.

However, many Dharmic Brahmanas have been keeping quiet. We too have avoided this minefield. But as some Dharmic Kshatriyas have been rightfully criticising the adharmic nature of these views emanating from scientism and casteism, the line of the casteists (& their useful idiots) is “Parashurama”. But as usual,half-knowledge leads to full harm.Such knaves further Adharma, knowing only partially the tale of Kartaveerya Arjuna.

kartavirya

Per the Puranas, it was the behaviour of the Bhargavas themselves that brought about this calamity. Yes, the Kshatriyas shattered the limits of justice through their later behaviour and committed unjustifiable atrocities. But then why hide the full story unless you have an agenda?

Brahmanas have no right to wealth and lavish living, yet the Bhargavas amassed it due to the generosity of the Haihaya kings (who were allied with the Atreya Brahmanas). These descendants of Bhrigu refused to return the grants for the common need of a society undergoing a devastating famine.[1] When Brahmanas fail to think of the rest of society and allow non-Brahmins to starve to death, this is Adharma. And such individuals will be punished. Common brahmins are not Maharishis and are punishable even by Smriti. Brahmins are not above Dharma.

Dharma does not exist to serve Brahmins.Brahmanas exist to serve Dharma.

When the Haihayas attempted to justifiably reclaim the wealth necessary to feed the rest of society, the Bhargavas took up arms, and were slaughtered by superior Kshatriya valour and strategy.  The Haihayas were right to fight, defeat, and punish the Bhargavas. Those who take up arms, cannot claim traditional protections and privileges, as the Ramayana itself validates. However, having lost control of their senses, the Haihayas began slaughtering innocents and in a sanguinary state, crossed limits. Therefore, they too had to be punished.

That was why the jeevatman Parashurama was merely born with Vishnu’s shaktyavesa (power and grace), though he himself was not Vishnu. This was what permitted him to defeat the otherwise invincible Haihaya Kartaveerya Arjuna, also known as Sahasrabahu (1000-armed), who was an amsa (partial) incarnation of Vishnu, meaning a smaller portion of Vishnu’s actual soul incarnating for a time. [4] Kartaveerya was a Dharmic King who took power after the Bhargava-Haihaya War, who did not misbehave like Parikshit, who put a snake on a Rishi. His desire for the wishgiving cow to feed his kingdom was well-intentioned but wrong, and his ego led to the unfortunate clash with the proud Maharishi Jamadagni. The sameJamadagni who had the head of his wife Renuka cut off had his head cut off when he resisted giving the cow. Some claim it was Kartaveerya’s sons who did this to take back the cow; others, say Sahasrabahu himself.

Irrespective, the point is that when Brahmanas misbehaved, Kshatriyas were permitted to punish them. But when Kshatriyas misbehaved and exceeded their limits, a Parashurama was born as a Brahmana to punish Kshatriyas and restore the balance. And when the jeevatman Parashurama became blinded by pride in his religious merit, Bhagavan Rama, the Poorna avatara (the epitome of the full soul of Vishnu, along with his brothers) took back the shaktyavesa and punished Parashurama for ahankar.

Kshatriya Rama ultimately punished the Brahmana Ravana for his tyranny, also due to the latter’s pride in learning and merit, which was the origin of this.

And finally in the late Dvapara, Krishna was born to punish the Kamsas, Jarasandhas, and Duryodhanas who came to characterise the majority of Kshatriyas in the end of that era. He did this by having them punish themselves in the Kurukshetra War as the cost of oppressing Brahmanas, Women, and other vulnerable sections of society.

So none of this is a matter of covering up to further discrete caste agendas, but discussion of everything to understand real Dharma. That is true Discretion.

The moral of the story is: Adharma breeds greater Adharma and no one, no matter what their caste, is above Dharma. The interesting thing is that in both the Durvasa and Bhargava episodes, Maharishi Vasishta was on the side of Ambarisha and the Atreyas were allies of the Haihayas. And when Parashurama crossed his limits, Maharishi Vishwamitra was on the side of Rama.

It is Ego that is the enemy of all, that undid Kartaveerya, that punished Parashurama, and that humbled Durvasa, and that destroyed the Kauravas.  Thus,  it is not caste vs caste, but Dharma vs Adharma. Until Dharmic Brahmanas begin challenging and defeating Adharmic Brahmanas, until Dharmic Kshatriyas begin challenging and defeating Adharmic Kshatriyas (and so on), expect more of the same. Oh, and if you just sit on the sidelines waiting and watching to side with the winner…you have no right to expect anything at all.

So remember, there is Dharma, there is Adharma. There is no third category for neutral spectators or self-appointed judges or opportunistic casteists. Despite demonisation by those who hate all Brahmins, not all Brahmins are false or bad—use Discretion to separate them from the chaff. Even in this late Kali Yuga, there are still some true and good Brahmanas left. [And some true Kshatriyas, Nayakas, and so on, left.] But they must work together, act in teams, and do their part for society.

I have done my part. Will you?

vishnu-sudarshan-chakra-durvasa-ambarishReferences:

  1. Mittal, J.P. History Of Ancient India. New Delhi: Atlantic Publishers. 2006.p.296
  2. Patil, Devendrakumar Rajaram.Cultural History from the Vāyu Purāna. Varanasi: MLBD. 1946.
  3. Jha, Naveen Kumar & Anjana. Srivisnusarmans’ Pancatantram. Delhi: J.P.Publishing House. 2016
  4. Swami Tapasyananda. Bhakti Ratnavali – An Anthology from Srimad Bhagavata. Chennai: Ramakrishna Math. 2009.

Leave a Reply

Your email address will not be published. Required fields are marked *